Forum Replies Created
-
Posts
-
The post published yesterday clarifies this further:
“Pathama Metta Sutta“.That is not the right sutta. That is one of those suttas made up by the Mahayanists.
You said: “Regardless of the nature of the above source, it seems like he traveled, and got lost, physically, and that he was able to do this because of his supernormal power?”
Yes.And there is another sutta that gives the basic idea. There Rohitassa, when he was a yogi with supernormal powers tried to find “the end of universe” and died on the way. He was reborn a deva, and came to the Buddha to tell his story: “Rohitassa Sutta: To Rohitassa“.
Questions from y not:
“Put simply: who is in charge here?”
Gandhabba is ALWAYS in charge.“Does the gandhabba in any way have influence over the decisions taken by the brain?”
Gandhabba MAKES decisions and those orders are carried out by the brain. However, the gandhabba gets information about the external VIA THE BRAIN. So, if the brain does not function well (due to brain damage or even via influenced by drinking/drugs), then the gandhabba will get “bad information” and make bad decisions.
– This is an important point to understand. It is discussed in those posts; there are several related posts. I suggest to do a search on “gandhabba” and read all of them. It is complex issue.“.Does it follow that the gandhabba is the one NOT making you type or speak when you are weighing the pro and cons.”
The critical point to understand is YOU are the same as GANDHABBA, the mental body. The physical body is just a “temporary housing”. Again, these issues could be resolved by reading all those posts at the website. Of course, ask questions if an explanation in a given post is not clear. But one needs to go through those posts. It is NOT possible to explain things in a single post.
There are two main sections on gandhabba:
“Mental Body – Gandhabba” and “Gandhabba (Manomaya Kaya)“.I would start with those. There are other posts in other sections too, but that is a good start.
Thanks for the reference, Lang. Yes. That is the right one on Mahanama.
You said:”Wherever Ven. Moggallana “went”, it would have been in one of the 31 realms, would it not? Someone of his caliber certainly would not have been lost in one of those realms.”
No, that is not where he got lost.
– There are an uncountable number of Cakkavata (or Star systems with planets around them). Ours is the called the Solar system because it is centered around Sun.
– Like that, most of the stars in the universe have planetary systems like that. EACH OF THEM has 31 realms!
– There are billions of stars in our galaxy, the Milky Way. And there are billions of galaxies like that!
– Of course scientists have not yet found life in even a single star system. However, the closest star is 4 light years away. To get an idea of that distance think about the fact that it takes only 8 minutes for light from our Sun to get to Earth, i.e., if one one traveled at the speed of light it will take only 8 minutes to get the Sun. But even at that speed (which cannot be reached), it will take FOUR YEARS to get to the nearest star. So, don’t expect scientists to find life in other star systems anytime soon.So, the universe out there is mind-boggling; see the video in, “The Grand Unified Theory of Dhamma – Introduction“.
That is where Ven. Moggalana got lost.@Eric: I am not sure how I (or anyone here) can help you. You have dismissed my prior suggestions. I am not a psychologist anyway, so you don’t need to take my advice.
From your previous posts, I can see that you have a sharp mind; you just need to direct it in the right direction. Here is another set of suggestions for the last time:
- Before comprehending Tilakkkhana, one needs to setup the background. I say this all the time to everyone, so it is not just you. In your case it is even more important, since you need to get out of the “mental trap” that you are in.
-
I hope you will try very hard to stick to a diet and NOT get back to obesity. One does not need to count calories, but needs to eat reasonably healthy food.
-
You have said that you let the sink overflow with dirty dishes. That is a bad habit. Try to make a resolution to get rid such bad habits (which includes over eating). Try to keep the house or the apartment clean and well-lighted. Darkness can darken the mind too.
-
Get into an exercise program. You can start by taking walks out in the Sun. Sunlight is necessary for good health too.
-
Stop playing video games, and cut down on TV. Don’t associate with those who drink, take drugs, and in general “bad company”. Start reading books if you have any liking for reading. Read posts at this website (in sections that like). Just try to occupy time with useful things.
-
Most of all, stop having “self-pity” and keep thinking about depressing thoughts.
-
When you get the temptation to violate any of the above, think about the bad consequences of getting back to those bad habits. The Buddha said that best way to avoid bad actions is to pause and think about their bad consequences; the Pali word is adeenava if you want to look up at the website.
Anyway, these are just suggestions.
These things take time to show results. Don’t expect results in a few days. If you like, try the above for 6 months and see whether any of them helps. You can turn your life around, but only if you can take the initiative and stick to the plan.
Tobias said: “What is brahmavihara (brahma+vihara)?”
I will discuss in the future the misunderstood concept of brahmavihara. I just wanted to introduce it here to get a start (Of course, it is mentioned in the sutta too).
Tobias said: “…one MUST have removed the 10 types of miccā ditthi even to cultivate anāriya jhāna”
That is new to me. Can you please elaborate on this?”This is an important point. This is the reason that most people in the West have a hard time getting into jhana. On the contrary, there are many people in the East who can get to anariya jhanas. This is mainly because those in the West are heavily influenced by modern science and thus dismiss rebirth (and laws of kamma) as nonsense, which of course belong to 10 types of micca ditthi.
– We can think about it this way. Jhanic states are higher lying realms in the 31 realms. We have 11 lower-lying realms in the kama loka. Then we have 16 higher-lying rupavacara realms, and even higher-lying 4 arupavacara realms. Kama loka realms have all five senses, and those beings enjoy kama or sense pleasures.
– Rupavacara beings only enjoy seeing and hearing. They are born there simply because, while being human, they had seen the drawbacks of sense pleasures and HAD CULTIVATED rupa jhanas by either SUPPRESSING or REMOVING the craving for sense pleasures, i.e., they had cultivated anariya or Ariya jhanas.Therefore, both types of jhana (Ariya or anariya) essentially REQUIRES one to believe in the rebirth process and the laws of kamma. EVEN SUPPRESSING the desire for sense pleasures is not an easy task. That is impossible to do without getting rid of the first level of “wrong views” about this world, the 10 types of micca ditthi.
Of course, comprehending Tilakkhana is the removal of the deeper layer of micca ditthi.
Post published: “Pathama Metta Sutta“.
Hello Johnnyd237, and Welcome to the forum!
Johnny asked me the question in an email and I asked him to post it here, so that it can benefit others. I will translate the complete sutta in a couple of days.
Welcome to the forum, kanhlk!
One becomes a Sotapanna by comprehending the real nature of this world of 31 realms (Tilakkhana) by LEARNING that from an Ariya (Noble Person) who himself learnt from such a person. That lineage can be traced back the Buddha Gotama.
On the other hand, one becomes a Buddha by DISCOVERING the real nature of this world by himself.
Once one becomes a Sotapanna, there is no need to figure out the real nature of this world himself. Thus, by definition, a Sotapnna (or one with higher magga phala) CANNOT become a Buddha.
You said: “Jotipala became a monk and delivered Buddhdharma for many of the others person who were there at Kassapa Budhdha Shasana, he had good knowledge
If that is so i really can’t undestand what actually prevent him at least became sothapana during that time ?”
As pointed out above, IF Jotipala attained the Sotapanna stage, he would not be able become a Buddha. Furthermore, one who is making “paramita” to become a Buddha will not “accidentally” or otherwise attain any magga phala on the way.You also asked how one can identify the true Sotapanna stage. There are many posts at the site on that. Do a Search using the Search box at top right with “Sotapanna” and you will get many relevant posts. But here is one: “How Does One Know whether the Sotapanna Stage is Reached?“.
Hi Alay,
There is a very basic fact that comes from Abhidhamma, and one does need to have a good knowledge of Abhidhamma to see this point. There are 7 universal mental factors (cetasika) that arise with ANY citta (thought) of ANY living being: vedana, sanna, cetana, manasikara, phassa, jivitindriya, and ekaggata.
The key point relevant to the question is that not only puppies but all animals (down to fish and ants and amoeba) have feelings (vedana) and perceptions (sanna) at their own levels. They all feel suffering, especially bodily suffering. As part of their strong kamma, the animals cannot show their emotions, so one would even not have pity on them. For example, fish cannot cry (or laugh); their bodies are not designed by kamma to do that. So, just because we cannot see them crying, does not mean they don’t feel pain. At least in fish, the suffering is quite clear: they writhe with pain dangling by those hooks; see, “It’s Official: Fish Feel Pain“.
And they also have sanna (perceptions) about their experience. Obviously the dogs and cats recognize their owners, and as you pointed out, remember those who have harmed them.
The most precious thing for EACH living being is their life. When someone takes care of them, they appreciate it and show it in whatever form they can. Even though some dogs show a trace of “smiling”, some others can show their appreciation only by body language, mostly by wagging their tails. And when get threatened, they show their displeasure by whatever form they can: dogs bark and bit; cats scratch, etc.
The only significant thing animals cannot do is to make plans to make their lives better. My daughter’s dog very much likes to sun bathe in her cot, but when the Sun moves away from her cot she does not realize that she can pull it to the right place easily. We have to do that for her.
– While birds have been building nests for billions of years, their “designs” have not changed at all.So, the bottom line is that animals do have lobha,dosa, moha. But they are mostly robots, even those some higher animals have minor planning capabilities.
– But they can kill out of anger, greed, and of course moha too. Especially “higher animals” can show those when they fight for food, territory, mates, etc. But lower animals like amoeba “just have to take much of the sufferings come their way”. Of course, those in the niraya (hell) have no options at all. They just suffer without having any ability to respond or to lessen the suffering.Hi Lang,
Doubt is entirely different from vicikicca. Let us take a couple of examples form the Tipitaka to illustrate.
Even Sotapannas or an Arahant may have doubts or “unresolved issues” about somethings. For example, Mahanama was a wealthy person, who had attained the Sotapanna stage, and had full faith in the Buddha. As we know, one does not significantly get rid of the tendency to “get angry” until the Anagami stage. Mahanama had many businesses, and when he visited those places he could see people doing “stupid things” and he would get really mad at them. Later on, he would become upset about getting angry, and would wonder whether he would be born in the apayas if he died at such a moment. So, he went to the Buddha and told about his concerns. The Buddha told him that he had attained the Sotapanna stage, and thus it is not possible for him to be born in the apayas.
Mahanama went back and sometime later had another experience like that. He went to the Buddha told again that he is still worried that because of how angry he got; maybe it is still possible that he would be born in the apayas. Three times he did that, and only at the third time he accepted the word of the Buddha.
So, it is clear that Mahanama still had “doubts” about something the Buddha clearly stated.
Even more importantly, we can take the following account about Ven. Moggallana. The Buddha has specifically stated that it is not possible for a human to fully understand how vast the universe is, and had warned bhikkhus not to investigate such things (there were 5 such “acinteyya” or unthinkables, as we discussed recently).
Anyway, one day Ven. Moggalana, who was only to second to the Buddha in supernormal powers, decided to “take a look” at how vast the universe is. He got lost, and had to be “rescued” by the Buddha.
If someone knows the two suttas, please post links to them. I do not remember the names of the suttas.
So, the point is that even an Arahant may have “doubts” about certain things. But once one becomes a Sotapanna, one would not engage in “really foolish things” like committing apayagami actions; those are the actions that are “unwise”.
Vicikicca is an akusala, that can lead to rebirth in the apayas. But anyone except a Buddha can have doubts.
There is another related term, khanka vicikicca, which is even worse. Khanka or “kha” + “anka” literally means “outright rejection done with disdain” (i.e., rejecting as utter foolishness). It is easier to get the phonetic meaning in Sinhala (“ganan ganne naha” or “ගණන් ගන්නේ නැහැ”; “anka” means “number”). For example, those who reject rebirth as hogwash or nonsense have khanka vicikicca.
When one is on the mundane path, one takes Buddha Dhamma seriously, and would not have khanka vicikicca. One believes in the rebirth process and laws of kamma, for example. But until one comprehends Tilakkhana and gets on the Noble Path, one will have vicikicca, and may do apayagami actions “under pressure”, i.e., when coming across a very tempting situation. For example, we know that “highly moral” people are sometimes charged with serious crimes such as bribery or even rape, and people say “we cannot believe that he/she was capable of doing such a thing”. Such things are possible for anyone below the Sotapanna stage.
Y not asked: “..why is an Anagami (non-returner) called such when he does return (to any of those realms reserved for Anagamis)? Only an Arahant does not return anywhere.”
It seems to me what you are really asking is: “ why is an Anagami called a non-returner? Only an Arahant does not return anywhere.”.
The word Anāgāmi comes from “na” + “āgāmi” or “not coming back”: “na” + “āgāmi” rhymes as “anāgāmi”. It means “not coming back to the kama loka”.
– He/she will attain Nibbāna from those brahma realms.By the way, this is another word the meaning of which comes only by analyzing phonetically, not grammatically, just like the word “ānantariya”, that we discussed above.
@inflib (Donna): Dealing with people could be unsettling, but of course it is impossible to avoid. So, one just do the best one can. I think you are doing the right thing. If you try to “reason out”, it may lead to aggravation and escalation.
You said: “I’m concerned that silent may cause the niyata micca ditthi person to act out even more, but I do not want to lie just to make that person stop.”
In Buddha Dhamma, the true intention (cetana) overrides anything defined in the conventional sense. “Musavada” in Buddha Dhamma is NOT “lying” in its literal sense.
During the Nazi terror in Germany, many Germans “lied” to the Nazi’s that they were not hiding Jews in their houses; of course the intention was to save human lives and thus it was the right thing to do and it was NOT musavada. They acquired good kamma for protecting lives.
We need to realize that “lying” — as meant in as “musāvāda” in the five precepts — really means the “intention” involved: “Musā” means “wrong or incompatible with morals” and “vāda” means “speech”.
-Therefore, even though they were literally lying, their intention was not a “musāvāda“, but actually a “good deed”.Let me give an example from the Tipitaka.
The Buddha asked his brother-in-Law Nanda to become a bhikkhu on Nanda’s wedding day, before the wedding. Prince Nanda was to get married and become a King too, the same day. Nanda could not say “no” to the Buddha out of respect. After becoming a bhikkhu, Nanda kept thinking about all that he “missed out”. Then the Buddha took him to a deva world and showed him the female devas, and asked whether his bride was better looking than them. Nanda replied that his bride looked like a “burned monkey” compared to the female devas. So, the Buddha said Nanda could get access to such devas, if he followed Buddha’s instructions. Nanda agreed, and soon attained the Arahanthood. Of course, he realized well-before that nothing in this world was better than Nibbana.
The point is that the Buddha saw Nanda’s ability to attain Arahanthood. If he got married and became King, he would never attain Arahanthood. Rather, a king is very likely to be reborn in the apayas, because of the things that a King has to be involved with. So, what the Buddha did was to save Nanda from all that suffering.
A Buddha, by definition, cannot utter a musavada.
So, I hope you get the point from this story. One needs to act wisely according to the situation at hand. Obviously, the Buddha handled the situation that way, because he saw the potential of Nanda to attain the Arahanthood. Also see: “Right Speech – How to Avoid Accumulating Kamma“.
By the way, what Tobias is saying about “heat in the mind” is tāpa, which is addressed in the Satipatthana Sutta: “Satipatthāna Sutta – Structure“.
A detailed explanation on anantariya kamma can be found in the new post that was just published: “Ānantariya Kamma – Connection to Gandhabba“, which elaborates on my comments above.
Just published a new post “Ānantariya Kamma – Connection to Gandhabba“, which elaborates on my comments above.
